There has been much scholarly argument as to the origin of the term paganism.[1] Paganism has also been understood by some[who?] to include any non-Abrahamic religions, but this is generally[who?] seen as insulting by adherents of those religions. While paganism is often considered to exclude monotheism and to express a worldview that is pantheistic, polytheistic, or animistic, there are some monotheistic pagans.[2] Once monotheistic religions, such as Christianity and Islam, started to become more prominent (in processes known as Christianization and Islamization), names to encompass polytheistic worshipers started to develop; some of these include Hellene, pagan, and heathen, and at times these names were used as slurs.

Modern knowledge of old pagan religions comes from several sources, including: anthropologicalfield research records, the evidence of archaeologicalartifacts, and the historical accounts of ancient writers regarding cultures known to the classical world. Before the rise of monotheistic religions, most people practiced some type of polytheism. Many of these religions started to die out, and eventually they became extinct. In some cases, elements of polytheistic belief systems continued to exist in folklore. Paganism would later be studied during the Renaissance and Romantic era. Forms of these religions, influenced by various historical pagan beliefs of pre-modern Europe, exist today and are known as contemporary or modern paganism, also referred to as Neo-paganism.[3][4]

Nomenclature and etymology

Pagan

The adoption of paganus by the Latin Christians as an all-embracing, pejorative term for polytheists represents an unforeseen and singularly long-lasting victory, within a religious group, of a word of Latin slang originally devoid of religious meaning. The evolution occurred only in the Latin west, and in connection with the Latin church. Elsewhere, "Hellene" or "gentile" (ethnikos) remained the word for pagan; and paganos continued as a purely secular term, with overtones of the inferior and the commonplace.

"It is crucial to stress right from the start that until the 20th century people did not call themselves pagans to describe the religion they practised. The notion of paganism, as it is generally understood today, was created by the early Christian Church. It was a label that Christians applied to others, one of the antitheses that were central to the process of Christian self-definition. As such, throughout history it was generally used in a derogatory sense."

There has been considerably scholarly debate as to the origins of the term paganism.[7] The term pagan is from Late Latin [[wikt:paganus|paganus]], revived during the Renaissance. Itself deriving from classical Latin [[wikt:pagus|pagus]] which originally meant 'region delimited by markers', paganus had also come to mean 'of or relating to the countryside', 'country dweller', 'villager'; by extension, 'rustic', 'unlearned', 'yokel', 'bumpkin'; in Roman militaryjargon, 'non-combatant', 'civilian', 'unskilled soldier'. It is related to [[wikt:pangere|pangere]] ('to fasten', 'to fix or affix') and ultimately comes from Proto-Indo-European*pag- ('to fix' in the same sense).[8]

Medieval writers often assumed paganus as a religious term was a result of the conversion patterns during the Christianization of Europe, where people in towns and cities were converted more readily than those in remote regions, where old ways lingered. However, this idea has multiple problems. First, the word's usage as a reference to non-Christians pre-dates that period in history. Second, paganism within the Roman Empire centred on cities. The concept of an urban Christianity as opposed to a rural paganism would not have occurred to Romans during Early Christianity. Third, unlike words such as rusticitas, paganus had not yet fully acquired the meanings (of uncultured backwardness) used to explain why it would have been applied to pagans.[9]

Paganus more likely acquired its meaning in Christian nomenclature via Roman military jargon (see above). Early Christians adopted military motifs and saw themselves as "Milites Christi" ("soldiers of Christ").[8][9] A good example of Christians still using paganus in a military context rather than religious is in Tertullian's De Corona Militis XI.V, where Christians are referred to as "paganus" (civilian):[9]

With Him [Christ] the faithful citizen is a soldier, just as the faithful soldier is a citizen.[11]

Paganus acquired its religious connotations by the mid-4th century.[9] As early as the 5th century, paganos was metaphorically used to denote persons outside the bounds of the Christian community. Following the sack of Rome by pagan Visigoths just over fifteen years after the Christian persecution of paganism under Theodosius I,[12] murmurs began to spread that the old gods had taken greater care of the city than the Christian God. In response, Augustine of Hippo wrote De Civitate Dei Contra Paganos ('The City of God against the Pagans'). In it, he contrasted the fallen "city of Man" to the "city of God" of which all Christians were ultimately citizens. Hence, the foreign invaders were "not of the city" or "rural".[13][14][15]

The term pagan is not attested in the English language until the 17th century.[16] In addition to infidel and heretic, it was used as one of several pejorative Christian counterparts to gentile (גוי / נכרי) as used in Judaism, and to kafir (كافر, 'unbeliever') and mushrik (مشرك, 'idolater') as in Islam.[17]

This was influenced by Christianity's early membership, who were Jewish. Jews of the time distinguished themselves from foreigners according to religion rather than ethno-cultural standards, and early Jewish Christians would have done the same. As Hellenic culture was the dominant pagan culture in the Roman east, they called pagans Hellene. Christianity inherited Jewish terminology for non-Jews and adapted it to refer to non-Christians they were in contact with. This usage is recorded in the New Testament. In the Pauline epistles, Hellene is almost always juxtaposed to Hebrew in disregard of actual ethnicities.[20]

Usage of Hellene as a religious term was initially part of an exclusively Christians nomenclature, but some Pagans began defiantly calling themselves Hellenes. Other pagans even preferred the narrowed meaning of the word—from a broad cultural sphere to a more specific religious grouping. However, there were many Christians and pagans alike who strongly objected to the evolution of the terminology. The influential Archbishop of ConstantinopleGregory of Nazianzus, for example, took offence to imperial efforts to suppress Hellenic culture (especially concerning spoken and written Greek) and openly criticized the emperor.[19]

The growing religious stigmatization of Hellenism had a chilling effect on Hellenic culture by the late 4th century.[19]

By late antiquity, however, it was possible to speak Greek as a primary language while not conceiving of oneself a "Hellene".[21] The long-established use of Greek in and around the eastern Roman Empire a lingua franca ironically allowed it to instead become central in enabling the spread of Christianity—as indicated for example by the use of Greek for the Epistles of Paul.[22] In the first half of the 5th century, Greek was the standard language in which bishops communicated,[23] and the Acta Conciliorum ("Acts of the Church Councils") were recorded originally in Greek and then translated into other languages.[24]

The term has recently been revived in the forms "Heathenry" and "Heathenism" (often but not always capitalized), alternatives names for the Germanic neopaganism movement, adherents to which may self-identify as Heathens.

Definition

It is perhaps misleading even to say that there was such a religion as paganism at the beginning of [the Common Era] ... It might be less confusing to say that the pagans, before their competition with Christianity, had no religion at all in the sense in which that word is normally used today. They had no tradition of discourse about ritual or religious matters (apart from philosophical debate or antiquarian treatise), no organized system of beliefs to which they were asked to commit themselves, no authority-structure peculiar to the religious area, above all no commitment to a particular group of people or set of ideas other than their family and political context. If this is the right view of pagan life, it follows that we should look on paganism quite simply as a religion invented in the course of the second to third centuries AD, in competition and interaction with Christians, Jews and others.

Defining paganism is problematic. Understanding the context of its associated terminology is important.[27]Early Christians referred to the diverse array of cults around them as a single group for reasons of convenience and rhetoric.[28] While paganism generally implies polytheism, the primary distinction between classical pagans and Christians was not one of monotheism versus polytheism. Not all pagans were strictly polytheist. Throughout history, many of them believed in a supremedeity. (However, most such pagans believed in a class of subordinate gods/daimons—see henotheism—or divine emanations.)[2] To Christians, the most important distinction was whether or not someone worshipped the one true God. Those who did not (polytheist, monotheist, or atheist) were outsiders to the Church and thus pagan.[29] Similarly, classical pagans would have found it peculiar to distinguish groups by the number of deities followers venerate. They would have considered the priestly colleges (such as the College of Pontiffs or Epulones) and cult practices more meaningful distinctions.[30]

Referring to paganism as "pre-Christian indigenous religions" is equally untenable. Not all historical pagan traditions were pre-Christian or indigenous to their places of worship.[27]

Owing to the history of its nomenclature, paganism traditionally encompasses the collective pre- and non-Christian cultures in and around the classical world; including those of the Greco-Roman, Celtic, Germanic, Slavic tribes.[31] However, modern parlance of folklorists and contemporary pagans in particular has extended the original four millennia scope used by early Christians to include similar religious traditions stretching far into prehistory.[32]

Perception

Paganism came to be equated by Christians with a sense of hedonism, representing those who are sensual, materialistic, self-indulgent, unconcerned with the future, and uninterested in sophisticated religion. Pagans were usually described within this worldly stereotype, especially among those drawing attention to what they perceived as the limitations of paganism.[33] Thus G. K. Chesterton wrote: "The pagan set out, with admirable sense, to enjoy himself. By the end of his civilization he had discovered that a man cannot enjoy himself and continue to enjoy anything else." In sharp contrast, Swinburne the poet would comment on this same theme: "Thou hast conquered, O pale Galilean; the world has grown grey from thy breath; We have drunken of things Lethean, and fed on the fullness of death."[34]

Classical antiquity

Ludwig Feuerbach defined the paganism of classical antiquity, which he termed Heidentum ('heathenry') as "the unity of religion and politics, of spirit and nature, of god and man",[35] qualified by the observation that man in the pagan view is always defined by ethnicity, i.e. Greek, Roman, Egyptian, Jew, etc., so that each pagan tradition is also a national tradition. Modern historians define paganism instead as the aggregate of cult acts, set within a civic rather than a "national" context, without a written creed or sense of orthodoxy.[36]

The 19th century also saw much scholarly interest in the reconstruction of pagan mythology from folklore or fairy tales. This was notably attempted by the Brothers Grimm, especially Jacob Grimm in his Teutonic Mythology, and Elias Lönnrot with the compilation of the Kalevala. The work of the Brothers Grimm influenced other collectors, both inspiring them to collect tales and leading them to similarly believe that the fairy tales of a country were particularly representative of it, to the neglect of cross-cultural influence. Among those influenced were the Russian Alexander Afanasyev, the Norwegians Peter Christen Asbjørnsen and Jørgen Moe, and the Englishman Joseph Jacobs.[59]

However, there often exists a distinction or separation between some polytheistic Reconstructionists such as the Greek or Hellenic Polytheistic Reconstructionists of the Hellenismos religion and revivalist Neopagans like Wiccans. The divide is over numerous issues such as; the importance of accurate orthopraxy according to ancient sources available, the use and concept of magic, which calendar to use and which holidays to observe, as well as the use of the term pagan itself.[60][61][62]

Many of the "revivals", Wicca and Neo-druidism in particular, have their roots in 19th century Romanticism and retain noticeable elements of occultism or theosophy that were current then, setting them apart from historical rural (paganus) folk religion. Most modern pagans, however, believe in the divine character of the natural world and paganism is often described as an "Earth religion".[63]

There are a number of neopagan authors who have examined the relation of the 20th-century movements of polytheistic revival with historical polytheism on one hand and contemporary traditions of folk religion on the other. Isaac Bonewits introduced a terminology to make this distinction,[64]

A movement by modern people to revive nature-revering/living, pre-Christian religions or other nature-based spiritual paths, frequently also incorporating contemporary liberal values at odds with ancient paganism. This definition may include groups such as Wicca, Neo-Druidism, Ásatrú, and Slavic Rodnovery.

Prudence Jones and Nigel Pennick in their A History of Pagan Europe (1995) classify pagan religions as characterized by the following traits:

Polytheism: Pagan religions recognise a plurality of divine beings, which may or may not be considered aspects of an underlying unity (the soft and hard polytheism distinction)

"Sacred feminine": Pagan religions recognize "the female divine principle", identified as "the Goddess" (as opposed to individual goddesses) beside or in place of the male divine principle as expressed in the Abrahamic God.[65]

In modern times, "Heathen" and "Heathenry" are increasingly used to refer to those branches of neopaganism inspired by the pre-Christian religions of the Germanic, Scandinavian and Anglo-Saxon peoples.[66]

In Iceland, the members of Ásatrúarfélagið account for 0.4% of the total population,[67] which is just over a thousand people. In Lithuania, many people practice Romuva, a revived version of the pre-Christian religion of that country. Lithuania was among the last areas of Europe to be Christianized. Odinism has been established on a formal basis in Australia since at least the 1930s.[68]

Paganism in Arabia

Even after Muhammad had destroyed the pagan idol and temple of Dhul Khalasa during the Demolition of Dhul Khalasa military expedition,[53][56][57] the cult of Dhul Khalasa was resurrected and worshipped in the region until 1815, when members of the SunniWahhabi movement organised military campaigns to suppress remnants of pagan worship. The reconstructed idol was subsequently destroyed by gunfire.[50]

↑A summary of the modern view is given in Robin Lane Fox, Pagans and Christians 1989, pp. 31 ff.: "The modern emphasis on paganism's cult acts was also acknowledged by pagans themselves. It shaped the way they tried and tested Christians."

↑E. Kessler, Dionysian Monotheism in Nea Paphos, Cyprus "two monotheistic religions, Dionysian and Christian, existed contemporaneously in Nea Paphos during the 4th century C.E. [...] the particular iconography of Hermes and Dionysos in the panel of the Epiphany of Dionysos [...] represents the culmination of a Pagan iconographic tradition in which an infant divinity is seated on the lap of another divine figure; this Pagan motif was appropriated by early Christian artists and developed into the standardized icon of the Virgin and Child. Thus the mosaic helps to substantiate the existence of Pagan monotheism." [1]

↑"It would be a great pleasure to make the comparison with what survives to us of ancient paganism in our old books, in order to have better [grasped] their spirit." Peter N. Miller, History of Religion Becomes Ethnology: Some Evidence from Peiresc's Africa Journal of the History of Ideas 67.4 (2006) 675–696.[2]

↑Jack Zipes, The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, p 846, ISBN 0-393-97636-X